Exodus 1:1-6

ISRAEL OPPRESSED IN EGYPT

CRITICAL NOTES.—

Exodus 1:1. With Jacob.] These words are strongly emphatic in the orig. “WITH JACOB EACH MAN AND HIS HOUSE came in.” Thus at a single stroke—the whole story of the aged patriarch’s coming down into Egypt is recalled: thus at once does “Exodus” strike its roots into “Genesis.”

Exodus 1:5. For Joseph] This is obscure. A more exact rendering makes all clear: “But (so waw freq. when w. an emph. nominative, as here) JOSEPH had already come into Egypt.” A mark of exactness: “Count him in the seventy; but remember HE had come before.

MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 1:1

GOD’S KNOWLEDGE OF MAN’S DOMESTIC LIFE

I. He knows the Children of the Family. “Reuben, Simeon.” He knows the peculiarity of their mental life—of their moral character—of their disposition—no matter how large the Family. He knows the friendly relations, or otherwise, that exist between the members of the home, and the intentions of each. This thought ought to subdue all discord—inspire fervent sympathy—and lead the family to purity of life.

II. He watches the journeyings of the Family. “Which came into Egypt.” The Family may be called to journey in search of commercial employment—in search of health—pleasure—or to enhance the interests of divine truth—in all such wanderings every member is noted by God, who recognises their place of settlement. We should not journey into “Egypt” without an indication of the divine will. All family changes should be under the instruction of heaven. This insures—safety—protection—development—though sometimes discipline. Such was the case with this family, they were shielded while in Egypt, they multiplied under disadvantageous circumstances, they were prepared by sorrow for their important future.

III. He marks the Death of the Family. “And Joseph died and all his brethren.” Not one member passes from the family circle without the divine knowledge. God permits it—and ordains it to be a means of good to those remaining. This should hush the voice of complaint. God knows all about our home-life—a consolation in trial.

SUGGESTIVE COMMENTS ON THE VERSES

Exodus 1:1. Family life is at the basis of all history and religious progress.

Family life has frequently to pass through continued discipline to prepare it to exercise a holy influence upon the nation, and to make it a channel for the divine purpose:—This discipline is 1 Painful—Taskmasters.

2. Deceptive—the King.
3. Accumulative—Taskmasters—then the Midwives—lastly the River.
4. Harmonious—all tended to one end.
5. Completive—their freedom.

A life can sometimes be compressed into a name.
Men gather permanent record from an incidental connection with the progress of the Church.
Relationship to the Church, at certain crises of its history has given immortality to many names that otherwise would have been lost in obscurity.
Some names are omitted in this history that their silence may lend emphasis to these spoken.
The small and feeble beginnings of the Church. An old man on a journey, changing his place of residence, surrounded by his kindred:—

1. A pathetic sight—leaving old associations—the scene of old and happy memories—going into a strange country.

2. Unusual—it is not often that we see old men leaving a place in which they have spent a life-time—they like to end their days amid familiar scenes and companions.

Exodus 1:5. “For Joseph was in Egypt already.” This sentence contains a volume of history. Why was he in Egypt already?—

1. Because it was the refuge from the folly of an over-indulgent parent. Jacob would have spoiled Joseph—would have pampered him—weakened his moral energies—therefore God sent him into Egypt—a better school for his moral education.
2. Because of the deception of jealous brothers.
3. In order that he might welcome the Church shortly to come there.
4. Because of the kindly providence of God. The providence that sent Joseph to Egypt was kindly:—(i.) Because it elevated his social position. (ii.) It taught his brethren the guilt of deception. (iii.) It saved a nation from the horrors of famine. (iv.) It taught a king the divine philosophy of a dream. (v.) It placed a godly life in the midst of a wicked court. (vi.) It ultimately brought Jacob’s family to unity, peace, and prosperity.

Thus Joseph in Egypt was the punishment of parental indulgence, the victim of a brother’s hatred, the child of a merciful providence, the Ruler of a vast Empire.
There may be wrapped up in the history of one absent member of your family circle the fortune of a kingdom, and the sequel of your early life.
God generally sends a Joseph into Egypt to mitigate the force of all our trials.

Exodus 1:6.

I. Death removes the most useful men. “Joseph.”

1. He had instructed his brethren.

2. He had enriched his father.

3. He had saved his nation.

4. He had taught the world an eternal lesson—Yet he died.

II. Death removes the largest families. “All his brethren.”

III. Death removes the proudest nations. “Pharaoh.”

1. Pitiable.

2. Irremediable.

3. Admonitory.

THE DEATH OF A WHOLE FAMILY.—

I. It was a very large family. There were twelve sons. Of the largest family that gladdens the house, or that mingles in social intercourse, each member must go the way of all the earth.

II. It was a very diversified family. “Joseph and all his brethren” are words few and easily recorded; but each one of those twelve had a history distinct from any other, experiences unlike, and many altogether unknown to his brother:—

1. They were diversified in their sympathies.
2. They were diversified in their social position.

III. It was a very tried family. Every family has its own sorrows. Tried:—

1. By bereavement—Rachel dies.
2. By discord amongst the brothers.
3. By a grievous famine.

IV. A very influential family. In addition to the influence, beneficial as it was vast, which Joseph wielded over Egypt, each of the twelve sons of Jacob was the source—the head—of one of the twelve tribes. These tribes have been the great religious teachers of the race, the priests and the prophets of humanity, the people especially chosen by God to reveal Himself—to foretell the Messiah—to be the ancestors of His own Son.

V. A very religiously privileged family. The instructions of Jacob. We have here in their death:—

1. A rebuke to family pride.
2. A warning against seeking satisfaction in family joys.
3. A lesson as to the right use of family relationships.
4. A reason for expecting family meetings after death. [Homilist.]

Families pass away—independent of domestic love and care. Nations pass away—independent of legal constitution or military prowess.
Generations pass away—independent of their number, wealth, or genius.
This generation is but the new spring rising from the winter of the past.
Joseph died—God deprives the Church of her comfort and stay:

1. That she may gain the power of self-reliance.
2. That she may shew her ability to be independent of all human instrumentalities.
3. That she may move into the exigencies of the future.

Men die; the Church progresses: God is eternal.
Sometimes the new generation is not equal in moral character to the old—the new king knew not Joseph.

ILLUSTRATIONS

Exodus 1:1. As trees growing in the wood are known—some by difference of their trunks, and some by the properties of their branches, leaves, flowers, and fruits; but this knowledge is had of them only whilst they stand, grow, and are not consumed; for if they be committed to the fire, and are turned into ashes, they cannot be known. It is impossible that, when the ashes of divers kinds of trees are mingled together, the tall pine tree should be discerned from the great oak, or the mighty poplar from a low shrub, or any one tree from another: even so men, whilst they live in the wood of this world, are known—some by the stock of their ancestors, some by the flourishing leaves of their words and eloquence, some in the flowers of beauty, and some in the shrub of honesty, many by their savage ignorance, and some by their kindness; but when death doth bring them into dust, and hath mixed all together, then their ashes cannot be known—then there is no difference between the mighty princes of the world and the poor souls that are not accounted of [Candray].